The Book of Haj

سَأَلْتُهُ‌[1] عَنِ الرَّجُلِ يَغْتَسِلُ بِالْمَدِينَةِ لِإِحْرَامِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ غُسْلِ ذِي الْحُلَيْفَةِ قَالَ نَعَمْ فَأَتَاهُ رَجُلٌ وَ أَنَا عِنْدَهُ فَقَالَ اغْتَسَلَ بَعْضُ أَصْحَابِنَا فَعَرَضَتْ لَهُ حَاجَةٌ حَتَّى أَمْسَى قَالَ يُعِيدُ الْغُسْلَ يَغْتَسِلُ نَهَاراً لِيَوْمِهِ ذَلِكَ وَ لَيْلًا لِلَيْلَتِهِ.

“I once asked abu ‘Abd Allah (a.s.), about a man who takes Ghusl (bath) in al-Madinah for his Ihram; if it is sufficient in place of Ghusl (bath) in Dhu al-Hulayfah. He (the Imam) said, ‘Yes, it is sufficient.’ A man then came, when I was present, and said, ‘A certain person of our people took Ghusl (bath) but somethin

سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ ثُمَّ يَنَامُ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ.

“I once asked abu al-Hassan (a.s.), about a man who takes Ghusl (bath) for Ihram but then goes to sleep before assuming the state of Ihram. He (the Imam) said, ‘He is required to do Ghusl (bath) again.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ اغْتَسَلَ لِلْإِحْرَامِ ثُمَّ لَبِسَ قَمِيصاً قَبْلَ أَنْ يُحْرِمَ قَالَ قَدِ انْتَقَضَ غُسْلُهُ‌[2].

“I once asked abu ‘Abd Allah (a.s.), about a man who takes Ghusl (bath) for Ihram, then puts on his shirt before assuming the state of Ihram. He (the Imam) said, ‘His Ghusl (bath) has become invalid.’”

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ اغْتَسَلَ لِلْإِحْرَامِ ثُمَّ نَامَ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ.

“I once asked abu al-Hassan (a.s.), about a man who takes Ghusl (bath) for Ihram, then sleeps before assuming the state of Ihram. He (the Imam) said, ‘He is required to take Ghusl (bath) again.’”

يَمْسَحُهَا بِالْمَاءِ وَ لَا يُعِيدُ الْغُسْلَ‌[3].

“About a man who takes Ghusl (bath) for Ihram then trims his fingernails, abu Ja‘far (a.s.), has said, ‘He should wipe them with water and he is not required to take Ghusl (bath) again.’”

أَرْسَلْنَا إِلَى أَبِي عَبْدِ اللَّهِ ع وَ نَحْنُ جَمَاعَةٌ وَ نَحْنُ بِالْمَدِينَةِ إِنَّا نُرِيدُ أَنْ نُوَدِّعَكَ فَأَرْسَلَ إِلَيْنَا أَنِ اغْتَسِلُوا بِالْمَدِينَةِ فَإِنِّي أَخَافُ أَنْ يَعْسُرَ عَلَيْكُمُ الْمَاءُ بِذِي الْحُلَيْفَةِ فَاغْتَسِلُوا بِالْمَدِينَةِ وَ الْبَسُوا ثِيَابَكُمُ الَّتِي تُحْرِمُونَ فِيهَا ثُمَّ تَعَالَوْا فُرَادَى أَوْ مَثَانِيَ.

‘Take Ghusl (bath) in al-Madinah; I am afraid you may face difficulties to find water in Dhul Hulayfah, so take Ghusl (bath) in al-Madinah, wear your cloth of Ihram, then come to me one by one or two people at a time.’”

إِذَا اغْتَسَلَ الرَّجُلُ وَ هُوَ يُرِيدُ أَنْ يُحْرِمَ فَلَبِسَ قَمِيصاً قَبْلَ أَنْ يُلَبِّيَ فَعَلَيْهِ الْغُسْلُ.

“This is about a man who takes Ghusl (bath) for Ihram, then wears a shirt before saying Talbiyah. Abu Ja‘far (a.s.), has said, ‘He is required to take Ghusl (bath) again.’”

فِي الرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ ثُمَّ يَمْسَحُ رَأْسَهُ بِمِنْدِيلٍ قَالَ لَا بَأْسَ بِهِ.

“About a man who takes Ghusl (bath), then wipes his head with a towel, one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘It is not harmful.’”

سَأَلْتُهُ‌[1] عَنِ الرَّجُلِ يَدَّهِنُ بِدُهْنٍ فِيهِ طِيبٌ وَ هُوَ يُرِيدُ أَنْ يُحْرِمَ قَالَ لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ تَبْقَى رَائِحَتُهُ فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ قَبْلَ الْغُسْلِ وَ بَعْدَهُ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تُحِلَّ.

“I once asked him (the Imam) (a.s.), about a man who uses an oil which is sweet smelling and he wants to assume the state of Ihram. He (the Imam) said, ‘You must not use sweet smelling oil with musk or ‘amber and its smell may remain on your head after you assume the state of Ihram. You can use oil of whatever kind you

لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ مِنْ أَجْلِ رَائِحَةٍ تَبْقَى فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تُحِلَّ.

“Abu ‘Abd Allah (a.s.), has said, ‘You must not apply any oil which has musk or ambergris; for its perfume remains in your head after Ihram. You can apply oil when you want to assume the state of Ihram, once you are in the state of Ihram; applying becomes unlawful until you come out of the state of Ihram.’”

كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا يَزِيدُ عَلَى السَّلِيخَةِ[2].

“Abu ‘Abd Allah (a.s.), was asked about perfumes when assuming the state of Ihram and oil. He (the Imam) said, ‘Ali (a.s.), would not use more than Salikhah (cassia - bark).”’

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا بَأْسَ بِأَنْ يَدَّهِنَ الرَّجُلُ قَبْلَ أَنْ يَغْتَسِلَ لِلْإِحْرَامِ أَوْ بَعْدَهُ وَ كَانَ يَكْرَهُ الدُّهْنَ الْخَاثِرَ الَّذِي يَبْقَى‌[1].

“Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful if a man applies oil before or after taking Ghusl (bath) for Ihram.’ He (the Imam) disliked only thick oil that stays.”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ الْمُحْرِمِ يَدَّهِنُ بَعْدَ الْغُسْلِ قَالَ نَعَمْ فَادَّهَنَّا عِنْدَهُ بِسَلِيخَةِ بَانٍ وَ ذَكَرَ أَنَّ أَبَاهُ كَانَ يَدَّهِنُ بَعْدَ مَا يَغْتَسِلُ لِلْإِحْرَامِ وَ أَنَّهُ يَدَّهِنُ بِالدُّهْنِ مَا لَمْ يَكُنْ غَالِيَةً أَوْ دُهْناً فِيهِ مِسْكٌ أَوْ عَنْبَرٌ.

“I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram and applies oil after Ghusl (bath). He (the Imam) said, ‘Yes, it is permissible.’ We applied cassia-bark in his presence and he (the Imam) mentioned that his father would apply oil after Ghusl (bath) for Ihram and he would apply oil as long a

اغْتَسَلَ أَبُو عَبْدِ اللَّهِ ع لِلْإِحْرَامِ ثُمَّ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى ثُمَّ خَرَجَ إِلَى الْغِلْمَانِ فَقَالَ هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ حَتَّى نَأْكُلَهُ‌[3].

“Abu ‘Abd Allah (a.s.), once took Ghusl (bath) for Ihram, then entered Masjid al-Shajarah and performed Salat (prayer), then came out to the servants and said, ‘Bring us of the meat from hunting so we can eat.’”

فِي الرَّجُلِ إِذَا تَهَيَّأَ لِلْإِحْرَامِ فَلَهُ أَنْ يَأْتِيَ النِّسَاءَ مَا لَمْ يَعْقِدِ التَّلْبِيَةَ أَوْ يُلَبِ‌[4].

“About a man who is about to assume the state of Ihram, abu ‘Abd Allah (a.s.), has said, ‘He can involve with women as long as he has not made his intention for Talbiyah or has pronounced it.’”

لَيْسَ عَلَيْهِ شَيْ‌ءٌ مَا لَمْ يُلَبِ‌[5].

“I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who performs al-Zuhr in Masjid al-Shajarah, assumes the state of Ihram, then touches perfumes, or a prey or involves in sexual relation. He (the Imam) said, ‘There is nothing on him because of such things before his saying

كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ع رَجُلٌ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَ أَحْرَمَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ أَ لَهُ ذَلِكَ فَكَتَبَ ع نَعَمْ أَوْ لَا بَأْسَ بِهِ‌[1].

“I once wrote to abu Ibrahim (a.s.), about a man who enters Masjid al-Shajarah, performs Salat (prayer) and assumes the state of Ihram, and comes out from the Masjid and before saying Talbiyah he realized that he must cancel it all for sexual intercourse; if he can do so. He (the Imam) (a.s.), wrote the answer, ‘Yes,’

قُلْتُ لِأَبِي الْحَسَنِ ع مَا تَقُولُ فِي رَجُلٍ تَهَيَّأَ لِلْإِحْرَامِ وَ فَرَغَ مِنْ كُلِّ شَيْ‌ءٍ الصَّلَاةِ وَ جَمِيعِ الشُّرُوطِ إِلَّا أَنَّهُ لَمْ يُلَبِّ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ وَ يُوَاقِعَ النِّسَاءَ فَقَالَ نَعَمْ.

“I once asked abu al-Hassan (a.s.), about a man who is ready for Ihram and has completed everything, like Salat (prayer) and all other conditions except Talbiyah; if he can cancel it all for sexual intercourse. He (the Imam) said, ‘Yes, he can do so,”’

لَا يَضُرُّكَ بِلَيْلٍ أَحْرَمْتَ أَمْ نَهَارٍ إِلَّا أَنَّ أَفْضَلَ ذَلِكَ عِنْدَ زَوَالِ الشَّمْسِ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to assume the state of Ihram during the night or during the day; however, it is more virtuous to do so at Zawal (declining of the sun toward the west at noontime).’”

لَا يَكُونُ إِحْرَامٌ إِلَّا فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَحْرَمْتَ فِي دُبُرِهَا بَعْدَ التَّسْلِيمِ وَ إِنْ كَانَتْ نَافِلَةً[3] صَلَّيْتَ رَكْعَتَيْنِ وَ أَحْرَمْتَ فِي دُبُرِهِمَا فَإِذَا انْفَتَلْتَ مِنْ صَلَاتِكَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ص وَ قُلِ- اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ لَكَ وَ آمَنَ بِوَعْدِكَ وَ اتَّبَعَ أَمْرَكَ فَإِنِّي عَبْ

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Ihram is not valid unless it is after Salat (pr

قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ‌ بِالْعُمْرَةِ إِلَى الْحَجِ‌ فَكَيْفَ أَقُولُ قَالَ تَقُولُ- اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ‌ بِالْعُمْرَةِ إِلَى الْحَجِ‌ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ص وَ إِنْ شِئْتَ أَضْمَرْتَ الَّذِي تُرِيدُ.

‘Say O Lord, I want to perform al- Hajj al-Tamattu‘ (advantageous) according to Your book and the Sunnah of Your Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. If you like just keep in mind what you want to do.’”

سَأَلْتُهُ أَ لَيْلًا أَحْرَمَ رَسُولُ اللَّهِ ص أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّ سَاعَةٍ قَالَ صَلَاةَ الظُّهْرِ فَسَأَلْتُهُ مَتَى تَرَى أَنْ نُحْرِمَ فَقَالَ سَوَاءٌ عَلَيْكُمْ‌[6] إِنَّمَا أَحْرَمَ رَسُولُ اللَّهِ ص صَلَاةَ الظُّهْرِ لِأَنَّ الْمَاءَ كَانَ قَلِيلًا كَأَنْ يَكُونَ فِي رُءُوسِ الْجِبَالِ فَيُهَجِّرُ الرَّجُلُ إِلَى‌[7] مِثْلِ ذَلِكَ مِنَ الْغَدِ وَ لَا يَكَادُ يَقْدِرُونَ عَلَى الْمَاءِ

“I once asked abu ‘Abd Allah (a.s.), about Ihram of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, if it was during the day or night. He (the Imam) said, ‘It was during the day.’ I then asked at what time of the day was it?’ He (the Imam) said, ‘It

قُلْتُ لِأَبِي إِبْرَاهِيمَ ع إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ فِي وَجْهَيْنِ مِنَ الْحَجِّ يَقُولُ بَعْضٌ أَحْرِمْ بِالْحَجِّ مُفْرِداً فَإِذَا طُفْتَ بِالْبَيْتِ وَ سَعَيْتَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَأَحِلَّ وَ اجْعَلْهَا عُمْرَةً وَ بَعْضُهُمْ يَقُولُ أَحْرِمْ وَ انْوِ الْمُتْعَةَ بِالْعُمْرَةِ إِلَى الْحَجِ‌ أَيُّ هَذَيْنِ أَحَبُّ إِلَيْكَ قَالَ انْوِ الْمُتْعَةَ.

“I once said to abu al-Hassan (a.s.), our people disagree about two kinds of al-Hajj. Certain ones among them say to assume the state of Ihram for al-Mufrid Hajj and after performing Tawaf around the House and Sa‘y between al-Safa’ and al-Marwah, come out of the state of Ihram and make it an al-‘Umrah. Others say to as

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الَّذِي يَقُولُ حُلَّنِي حَيْثُ حَبَسْتَنِي قَالَ هُوَ حِلٌّ حَيْثُ حَبَسَهُ قَالَ أَوْ لَمْ يَقُلْ.

‘Release me as You have withheld me.’ He (the Imam) said, ‘He has released him as He had withheld him.’ He (the Imam) said, ‘Should he not say it?”

هُوَ حِلٌّ إِذَا حُبِسَ اشْتَرَطَ أَوْ لَمْ يَشْتَرِطْ.

‘He is free as he is withheld, whether he makes such stipulation or not.’”

أَصْحَابُ الْإِضْمَارِ أَحَبُّ إِلَيَ‌[1].

“Abu ‘Abd Allah (a.s.), commanded us to say Talbiyah and do not mention any name. He (the Imam) said, ‘People who do not mention are more likeable to me.’”

الْإِضْمَارُ أَحَبُّ إِلَيَّ فَلَبِّ وَ لَا تُسَمِّ.

“I once asked abu al-Hassan (a.s.), naming and he (the Imam) said, ‘Not to mention is more likeable to me. Say Talbiyah and do not mention.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَحْرَمَ فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَ كَانَ يُجْزِئُهُ ذَلِكَ قَالَ نَعَمْ.

“I once asked abu ‘Abd Allah (a.s.), about a man who assumes the state of Ihram after an obligatory Salat (prayer); if it is sufficient. He (the Imam) said, ‘Yes, it is sufficient.’”

إِذَا صَلَّيْتَ فِي مَسْجِدِ الشَّجَرَةِ فَقُلْ وَ أَنْتَ قَاعِدٌ فِي دُبُرِ الصَّلَاةِ قَبْلَ أَنْ تَقُومَ مَا يَقُولُ الْمُحْرِمُ ثُمَّ قُمْ فَامْشِ حَتَّى تَبْلُغَ الْمِيلَ وَ تَسْتَوِيَ بِكَ الْبَيْدَاءُ فَإِذَا اسْتَوَتْ بِكَ فَلَبِّهْ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘When you perform Salat (prayer) in Masjid of al- Shajarah say after your Salat (prayer), when you are still sitting and before you stand up, what a person in the state of Ihram says. Then stand up and walk for a mile when al-Bayda’ is before you and is level with you, then say Talbiya

نَعَمْ إِنَّمَا لَبَّى النَّبِيُّ ص عَلَى الْبَيْدَاءِ لِأَنَّ النَّاسَ لَمْ يَكُونُوا يَعْرِفُونَ التَّلْبِيَةَ فَأَحَبَّ أَنْ يُعَلِّمَهُمْ كَيْفَ التَّلْبِيَةُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who is for al-Hajj al-Tamattu‘ (advantageous); if he can say Talbiyah aloud in Masjid of al-Shajarah. He (the Imam) said, ‘Yes, it is permissible. The Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said Talbiy

قُلْتُ لَهُ إِذَا أَحْرَمَ الرَّجُلُ فِي دُبُرِ الْمَكْتُوبَةِ أَ يُلَبِّي حِينَ يَنْهَضُ بِهِ بَعِيرُهُ أَوْ جَالِساً فِي دُبُرِ الصَّلَاةِ قَالَ أَيَّ ذَلِكَ شَاءَ صَنَعَ‌[2]. قَالَ الْكُلَيْنِيُّ وَ هَذَا عِنْدِي مِنَ الْأَمْرِ الْمُتَوَسَّعِ إِلَّا أَنَّ الْفَضْلَ فِيهِ أَنْ يُظْهِرَ التَّلْبِيَةَ حَيْثُ أَظْهَرَ النَّبِيُّ ص عَلَى طَرَفِ الْبَيْدَاءِ وَ لَا يَجُوزُ لِأَحَدٍ أَنْ يَجُوزَ مِيلَ الْبَيْدَاءِ إِلَّا

“I once asked abu al-Hassan (a.s.), about a man who assumes the state of Ihram after an obligatory Salat (prayer): if he must say Talbiyah when he settles on his camel or when he is sitting after Salat (prayer). He (the Imam) said, ‘Whichever way he says it he can do so.’” Al-Kulayniy has said that this is to make it e

صَلِّ الْمَكْتُوبَةَ ثُمَّ أَحْرِمْ بِالْحَجِّ أَوْ بِالْمُتْعَةِ وَ اخْرُجْ بِغَيْرِ تَلْبِيَةٍ حَتَّى تَصْعَدَ إِلَى أَوَّلِ الْبَيْدَاءِ إِلَى أَوَّلِ مِيلٍ عَنْ يَسَارِكَ فَإِذَا اسْتَوَتْ بِكَ الْأَرْضُ رَاكِباً كُنْتَ أَوْ مَاشِياً فَلَبِّ فَلَا يَضُرُّكَ لَيْلًا أَحْرَمْتَ أَوْ نَهَاراً وَ مَسْجِدُ ذِي الْحُلَيْفَةِ الَّذِي كَانَ خَارِجاً عَنِ السَّقَائِفِ عَنْ صَحْنِ الْمَسْجِدِ ثُمَّ الْيَوْمَ لَيْسَ شَيْ‌ءٌ

“Perform the obligatory Salat (prayer), then assume the state of Ihram for al-Hajj or al-Tamattu‘ (advantageous) and leave without Talbiyah until you climb on the beginning of al-Bayda’ on the first mile on your left. When you are on the plain land, riding or walking, then say Talbiyah. It is not harmful if it is day o

الْمُعْتَمِرُ عُمْرَةً مُفْرَدَةً يَشْتَرِطُ عَلَى رَبِّهِ أَنْ يَحُلَّهُ حَيْثُ حَبَسَهُ وَ مُفْرِدُ الْحَجِّ يَشْتَرِطُ عَلَى رَبِّهِ إِنْ لَمْ يَكُنْ حَجَّةً فَعُمْرَةً.

“Abu ‘Abd Allah (a.s.), has said, ‘One, for Mufradah al-‘Umrah, stipulates with his Lord, to release him as He has withheld him. One, for Mufrid al-Hajj, stipulates with his Lord to make it al-‘Umrah if it is not al-Hajj.’”

كَانَتْ بَنُو إِسْرَائِيلَ إِذَا قَرَّبَتِ الْقُرْبَانَ تَخْرُجُ نَارٌ تَأْكُلُ قُرْبَانَ مَنْ قُبِلَ مِنْهُ وَ إِنَّ اللَّهَ جَعَلَ الْإِحْرَامَ مَكَانَ الْقُرْبَانِ.

‘When banu Israel offered an offering, a fire would come out to consume the offering of those who were accepted. Allah has replaced that offering with Ihram.’”

سَأَلْتُهُ‌[1] لِمَ جُعِلَتِ التَّلْبِيَةُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى إِبْرَاهِيمَ ع أَنْ‌ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالًا وَ عَلى‌ كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ‌[2] فَنَادَى فَأُجِيبَ مِنْ كُلِّ وَجْهٍ يُلَبُّونَ.

“I once asked him (the Imam) (a.s.), about why Talbiyah is required. He (the Imam) said, ‘Allah, most Majestic, most Glorious, sent revelation to Ibrahim ‘Alayhi al-Salam that said, ‘Call people for al-Hajj. They will come to you on foot and on lean camels from all directions.’ He called and his call was answered from

تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَتُهُ الْقُرْآنَ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ.

“Abu Ja‘far (a.s.), has narrated from his father who has said, ‘Talbiyah of a speechless person, his testimony and reading al-Quran in Salat (prayer) is by moving his tongue and making gestures with his finger.’”

التَّلْبِيَةُ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ لَبَّيْكَ دَاعِياً إِلَى دَارِ السَّلَامِ لَبَّيْكَ لَبَّيْكَ غَفَّارَ الذُّنُوبِ لَبَّيْكَ لَبَّيْكَ أَهْلَ التَّلْبِيَةِ لَبَّيْكَ لَبَّيْكَ ذَا الْجَلَالِ وَ الْإِكْرَامِ لَبَّيْكَ لَبَّيْكَ مَرْهُوباً وَ مَرْغُوباً إِلَيْكَ لَبَّيْ

“In Talbiyah (say): ‘Here I am, O Lord, to obey Your command, here I am, O Lord. Here I am, O Lord, to obey Your command, O You who has no partners, here I am, O Lord, to obey Your command. All praise belongs to You, all bounties are from You, as well as the Kingdom, You have no partners, here I am, O Lord, to obey You

لَبَّيْكَ فِي الْمُذْنِبِينَ لَبَّيْكَ.

“Abu ‘Abd Allah (a.s.), in the state of Ihram uncovered his back in the sun while saying, ‘Here I am, O Lord, to obey Your command, among the sinners, here I am, O Lord, to obey Your command.”

إِنَّ رَسُولَ اللَّهِ ص لَمَّا أَحْرَمَ أَتَاهُ جَبْرَئِيلُ ع فَقَالَ لَهُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّجِّ وَ الْعَجُّ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ وَ الثَّجُّ نَحْرُ الْبُدْنِ وَ قَالَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ مَا بَلَغْنَا الرَّوْحَاءَ حَتَّى بَحَّتْ أَصْوَاتُنَا[3].

“He (the Imam) has said, ‘When the Messenger of Allah (sw) assumed the state of Ihram, Jibril (AS) came to him. He said to him, “Instruct your followers to do al-‘Ajj and al-Thajj. Al-'Ajj means raising one's voice with Talbiyah, and al-Thajj means sacrificing a camel.” Jabir ibn ‘Abdillah has said that as soon as we a

لَا بَأْسَ بِأَنْ تُلَبِّيَ وَ أَنْتَ عَلَى غَيْرِ طُهْرٍ وَ عَلَى كُلِّ حَالٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to say Talbiyah without Tahur (cleansing, with wudu’ or Ghusl (bath)) in all conditions.’”

لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ

“Abu ‘Abd Allah (a.s.), has said, ‘It is not obligatory for women to say Talbiyah aloud.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ لَبَّى فِي إِحْرَامِهِ سَبْعِينَ مَرَّةً إِيمَاناً وَ احْتِسَاباً أَشْهَدَ اللَّهُ لَهُ أَلْفَ أَلْفِ مَلَكٍ بِبَرَاءَةٍ مِنَ النَّارِ وَ بَرَاءَةٍ مِنَ النِّفَاقِ.

‘Whoever says Talbiyah seventy times out of belief and considering it a good deed Allah makes a million angels to bear witness to his freedom from the fire and hypocrisy.’”

إِنَّ اللَّهَ عَزَّ وَ جَلَّ اشْتَرَطَ عَلَى النَّاسِ شَرْطاً وَ شَرَطَ لَهُمْ شَرْطاً قُلْتُ فَمَا الَّذِي اشْتَرَطَ عَلَيْهِمْ وَ مَا الَّذِي اشْتَرَطَ لَهُمْ فَقَالَ أَمَّا الَّذِي اشْتَرَطَ عَلَيْهِمْ فَإِنَّهُ قَالَ‌ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ‌ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِ‌ وَ أَمَّا مَا شَرَطَ لَهُمْ فَإِنَّهُ قَالَ- فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إ

“This is about the words of Allah, most Majestic, most Glorious, ‘The months of al-Hajj are well known. Those who make al-Hajj obligatory upon themselves in these months, must take notice that there is no sexual relation, lying and swearing in al-Hajj.’ (2:196) Abu ‘Abd Allah (a.s.), has said, ‘Allah, most Majestic, mo

إِتْمَامُهَا[4] أَنْ لَا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِ‌.

“About the words of Allah, most Majestic, most Glorious, ‘Complete al-Hajj and al-‘Umrah for the sake of Allah,’ (2:195) he (the Imam) (a.s.), has said, ‘The completion means, no sexual relation, lying and swearing in al-Hajj.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِذَا أَحْرَمْتَ فَعَلَيْكَ بِتَقْوَى اللَّهِ وَ ذِكْرِ اللَّهِ كَثِيراً وَ قِلَّةِ الْكَلَامِ إِلَّا بِخَيْرٍ فَإِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يَحْفَظَ الْمَرْءُ لِسَانَهُ إِلَّا مِنْ خَيْرٍ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِ‌ وَ الرَّفَثُ الْجِمَاع

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you assume the state of Ihram you

إِذَا حَلَفَ ثَلَاثَ أَيْمَانٍ مُتَتَابِعَاتٍ صَادِقاً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ وَ إِذَا حَلَفَ بِيَمِينٍ وَاحِدَةٍ كَاذِباً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ.

“One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ’If one swears three times, one immediately after the other and they are true, he has committed Jidal (swearing) and he owes one animal offering. If one swears one false swearing, he has committed Jidal (swearing) and he owes one animal

سَأَلْتُهُ‌[3] عَنِ الْمُحْرِمِ يُرِيدُ أَنْ يَعْمَلَ الْعَمَلَ‌[4] فَيَقُولُ لَهُ صَاحِبُهُ وَ اللَّهِ لَا تَعْمَلْهُ فَيَقُولُ وَ اللَّهِ لَأَعْمَلَنَّهُ فَيُخَالِفُهُ مِرَاراً أَ يَلْزَمُهُ مَا يَلْزَمُ صَاحِبَ الْجِدَالِ قَالَ لَا إِنَّمَا أَرَادَ بِهَذَا إِكْرَامَ أَخِيهِ إِنَّمَا ذَلِكَ مَا كَانَ لِلَّهِ فِيهِ مَعْصِيَةٌ.

“I once asked him (the Imam) (a.s.), about a man who in the state of Ihram wants to do something and says to his friend, ’By Allah, you must not do it.’ He says, ’By Allah, I certainly want to do it.’ He opposes him several times. What does the swearing one owe? He (the Imam) said, ‘No, by this he meant to respect his

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ فِي الْجِدَالِ شَاةٌ وَ فِي السِّبَابِ وَ الْفُسُوقِ بَقَرَةٌ وَ الرَّفَثِ فَسَادُ الْحَجِ‌[1].

‘The expiation for abusing and swearing is a cow and because of sexual relation al-Hajj becomes invalid.’”

أَحْرَمَ رَسُولُ اللَّهِ ص فِي ثَوْبَيْ كُرْسُفٍ.

“The Messenger of Allah (sw) assumed the state of Ihram in two pieces of cotton fabric.”

كَانَ ثَوْبَا رَسُولِ اللَّهِ ص الَّذِي أَحْرَمَ فِيهِمَا يَمَانِيَّيْنِ عِبْرِيٌّ وَ ظَفَارِ[2] وَ فِيهِمَا كُفِّنَ.

The two cloths which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, used in the state of Ihram were made in Yemen; in ‘Ibriy and Zafa’r (names of two places) and the same two pieces were used for his shroud.’”